It is well known that the founding Abbot of the ZSS, Eido Shimano Roshi, severely abused his position of power and authority over the course of decades. Most egregiously, sexualizing and abusing the most vulnerable and attractive female students under his care and instruction. It is also known that his actions have disrupted and divided the sangha several times during his tenure as abbot. At each major upheaval, the most progressive members of the ZSS board would either leave in disgust at the inaction of the entire board or be forced out. Thus leaving the most conservative members to march on to reestablish a viable, but fundamentally dysfunctional, practice community. In the most recent upheaval, that began in June of 2010, when yet another student came forward to reveal that she was tiered of keeping secret her illicit affair with Shimano, the first of the ZSS board members resigned when Roshi refused to take a leave of absence from teaching after admitting this clear ethical breach of well established policy. I was the last of five to resign in July of 2011.

When it was finally agreed by everyone, including Roshi, that he would no longer teach at ZSS, three days later the board received a proposal from Roshi, dated July 5th, 2011, that he be allowed to teach beginning students at NYC Shobo-Ji (ZSS City Zendo). The board quickly declined this request, but then the rest of the board argued that this letter be kept secret. I could not agree because the letter so clearly demonstrated the depth of his denial and narcissism; therefore, for this and other reasons, I resigned. Of course, once again, those who remained were the least progressive and most tolerant of Eido Shimano’s antics. Shinge, who has admitted to being unexpectedly physically molested by him, was in my view the least progressive of those remaining. By the way, everyone should be aware that Eido Shimano continues to teach students in New York and internationally, just not under the auspices of ZSS.

Nevertheless, I like the idea of having an Annual Ceremony for Introspection and Purification, but in my mind it will have little effect or weight before certain essential steps are taken. The continued omission I see in Shinge’s letter is the failure to adequately reach out to the many who feel directly harmed or alienated by Eido Shimano or the ZSS board, but are no longer directly associated or affiliated with the insular group that remains centered around her leadership. ZSS still has yet to offer an organizational apology, not adequately delineated all the abuses of power and authority by Eido Shimano, nor admitted any corporate failures or mistakes in addressing problems over decades. Moreover, the ZSS board has as yet not addressed the potential needs of those most directly harmed, nor invited any of those alienated from ZSS to participate or advise in the needed organizational restructuring of ZSS. In Zen organizations who have faced very similar problems, namely ZCLA and SFZC, all these steps have been addressed, or, in the case of Rinzai-Ji, are scheduled to be addressed.

Shinge’s letter is not a public invitation sent to various Buddhist publications and forums to announce a fuller investigation of the harm done or to bare witness to those harmed or alienated. This is what I see is sorely needed and is work that only barely got started in the first and only internal All Sangha Meeting held at Dai Bosatsu Monastery in the Catskills in August of 2011. It has been my long standing opinion, that a Witness Council of independent arbitrators needs to be formed. An initial meeting of this Council will need to be held on neutral ground in New York City, but will only be possible after a deep and genuine organizational apology is made. Furthermore, the Witness Council once formed will need to remain open to receive testimony for several years, as it may take some a considerable amount of time to trust the process.

I have corresponded to Shinge directly about my concerns, and I am very pleased to announce that she has told the ZSS Board to write an organizational apology. In addition, she tells me that she is in contact with an “excellent restorative justice facilitator” to set up a forum to start the Witness Council process. I feel awful that it has taken years to get to this point, but I am in full support of these necessary steps to redress harm and promote healing. If and when these crucial steps come to pass, I will lend whatever energies I can to the process.

About Genjo Marinello

Kokan Genjo Marinello Osho (born 1954) is the current Abbot of Dai Bai Zan Cho Bo Zen Ji in Seattle, WA, a Rinzai Zen temple. Genjo Osho began his Zen training in 1975, and was ordained an unsui (priest in training) in 1980. During 1981-82 he trained at RyutakuJi in Japan. Genjo Osho was formally installed as the second Abbot of Chobo-Ji on Rinzai Zenji's (d.866) memorial day January 10th, 1999. Genjo Osho is also psychotherapist in private practice, a certificated spiritual director from a program affiliated with the Vancouver School of Theology, married to wife, Carolyn, and devoted father to daughter, Adrienne. Chobo-Ji temple is in the Rinzai - Hakuin Ekaku Zenji Dharma Line, after Genki Roshi retired, Genjo Marinello Osho trained with Eido Shimano, former abbot of DaiBosatsu Monastery in New York, who affirmed Genjo Osho as a Dharma Heir on May 21st, 2008. Genjo Osho-san is a member of the American Zen Teachers Association.

10 comments

“The continued omission I see in Shinge’s letter is the failure to adequately reach out to the many who feel directly harmed or alienated by Eido Shimano or the ZSS board, but are no longer directly associated or affiliated with the insular group that remains centered around her leadership.”

I sincerely hope that “the many” will include Chobo-ji and its abbot. While Chobo-ji has been quite able to successfully pursue an independent path of its own, it might be purifying for all at ZSS to try to apply introspection, and restore justice and reconciliation to the current situation with this group.

Thanks Genjo. You make a lot of good points, as usual. And I’m not just saying that because I made most of those points myself – including the call for a ZSS commemorative day – what feels like years ago on Genkaku’s blog

The ZSS Board has just sent out to its email list a short but direct apology to the Sangha and affirms that they have made contact with a Restorative Justice facilitator from Partners in Restorative Initiatives by the name of Rev. Alan Newton. Bravo.

In their letter they say “”No one was ever able to put a stop to what should have been stopped because of the culture of secrecy and the misuse of power.” True enough, but we must give credit to those who kept the drumbeat of publicity about Eido Roshi’s past in our awareness for the development of unfolding events.

I’ve already covered this ground, see: http://sweepingzen.com/dharma-transmission-2/. Soen Roshi recognized Eido Shimano in a very well documented public ceremony as one of his Dharma Heirs. I totally understand why both Soen Roshi and Myoshin-Ji later wanted to distance themselves from Eido Shimano, as I have. The term “Roshi” is an honorific meaning literally “Old-Child” (See: http://sugoisekai.blogspot.com/2010/06/on-title-roshi.html), which fits Eido Shimano quite well. He was acknowledged by Soen to have access to deep insight; on the other hand, his behavior was often more like a petulant, arrogant, sex obsessed bully. I’m still grateful for the sharing of his insights, and for the inspiration and prodding which many, including myself, found challenging and useful in their own unfolding. I find that I too am conflicted about the use of the term Roshi.

By the way no further developments or time table yet that I am aware of for restorative justice facilitation at ZSS. Maybe after Eido Shimano is dust, the ZSS board will be able to get their act together.

Genjo:
I respect your personal preference to refer to Mr. Shimano as ‘roshi'; but I must ask further if you think Myoshin-ji is lying about this? And if so, why don’t they also state that Sasaki roshi was never so entitled?
Also, I disagree with your interpretation of ‘roshi’ as literally meaning ‘old – child’. “Ro” the Japanese sound for the Chinese character “Lao” does literally mean ‘old'; but “Shi”, the Japanese sound for the Chinese character “Shih”, means ‘teacher’. Together they might be translated as “elder teacher”. The Chinese character “Tzu” (pinyin “Zi”), means ‘child’ — as in Lao Tzu the author of the Tao Te Ching. Thus, Lao Tzu could be translated as ‘old child’ or ‘elder child’.

If I were leading Myoshin-Ji I certainly would be looking for a way to distance the organization from Sasaki! As more of the truth comes out (See: http://sasakiarchive.com/PDFs/20130723_D_Swensen.pdf), I’m sure they are looking for a way. In regards to Shimano, I don’t at all believe that they are lying. We all know that Soen Roshi vacillated in his support of Shimano, but I think he always hoped Shimano would eventually grow out of his bad habits. Unfortunately, this never happened. My guess is the Soen never allowed the transmission to be properly recorded at Myoshin-Ji. I believe, for good reason, he was hedging his bets.

“I could not agree because the letter so clearly demonstrated the depth of his denial and narcissism; therefore, for this and other reasons, I resigned. ”

This is not completely true, you were asked to resign from board and from ZSS after majority of Sangha was terribly upset by your comments in tesiho and during during sesshin. People were considering not to come to practice at DBZ anymore if you continue to come. There were many other reasons Sangha did not wanted to have you among us. Please, be truthful.

I was not asked to resign from the board anonymous, ask anyone on the board at that time. In fact I think I received calls from everyone on the board but Shinge, asking me not to resign from the board. Some people were upset with a Teisho I gave during my last DBZ sesshin, others were very grateful for it. Then as now I try be as truthful, honest and straightforward in my remarks.

Notify me of followup comments via e-mail. You can also subscribe without commenting.

About Genjo Marinello

Kokan Genjo Marinello Osho (born 1954) is the current Abbot of Dai Bai Zan Cho Bo Zen Ji in Seattle, WA, a Rinzai Zen temple. Genjo Osho began his Zen training in 1975, and was ordained an unsui (priest in training) in 1980. During 1981-82 he trained at RyutakuJi in Japan. Genjo Osho was formally installed as the second Abbot of Chobo-Ji on Rinzai Zenji's (d.866) memorial day January 10th, 1999. Genjo Osho is also psychotherapist in private practice, a certificated spiritual director from a program affiliated with the Vancouver School of Theology, married to wife, Carolyn, and devoted father to daughter, Adrienne. Chobo-Ji temple is in the Rinzai - Hakuin Ekaku Zenji Dharma Line, after Genki Roshi retired, Genjo Marinello Osho trained with Eido Shimano, former abbot of DaiBosatsu Monastery in New York, who affirmed Genjo Osho as a Dharma Heir on May 21st, 2008. Genjo Osho-san is a member of the American Zen Teachers Association.

About Sweeping Zen

Established in 2009 as a grassroots initiative, Sweeping Zen is a digital archive of information on Zen Buddhism. Featuring in-depth interviews, an extensive database of biographies, news, articles, podcasts, teacher blogs, events, directories and more, this site is dedicated to offering the public a range of views in the sphere of Zen Buddhist thought. We are also endeavoring to continue creating lineage charts for all Western Zen lines, doing our own small part in advancing historical documentation on this fabulous import of an ancient tradition. Come on in with a tea or coffee. You're always bound to find something new.

Sweeping Zen is a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linking to amazon.com. Amazon and the Amazon logo are trademarks of Amazon.com, Inc. or its affiliates.